made in a publik place For then the Publican whose prayer was well accepted with God would not in so publik a place as the Temple in Jerusalem have made so pivat a prayer as this God be mercifull unto me a sinner Nor did they then beleeve that there was any superstition in observing the Canonicall houres of the Church for then Peter and Iohn would not have chosen the ninth houre which was one of the Churches houres in those dayes for their time of resorting to the Temple Those that are wise sober minded will consider these things and will not doubt but that praying and hearing and every exercise of devotion will the sooner receive a blessing if it bee performed in the place of Gods presence CAP. VII Hearing of Gods word preached is a meanes of blessednesse Cap. 7 HItherto I have spoken of hearing the word read it followeth now to speake of hearing the word preached and to shew how that also may conduce to blessednes or an happy life For clearing of which point three things are to be declared 1. what we are to understand by this word preaching 2. how it may be proved by Scriptures that the hearing of the word preached is availeable to a blessed life And thirdly what speciall helps towards happinesse we may reape by hearing the word preached over and beside the profite that we have by hearing it read I. Quest What we meane by Preaching For answere hereto these short notes may suffice 1. Note The word preach in English as also the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereto it answereth is sometimes taken in a common and generall acception for any kinde of publishing or proclaiming by what meanes soever it be done Thus in the 12. of S. Luke our Lord disswading men from hypocrisie and double dealing useth this reason vers 3. because how cunningly and secretly soever men carie their contrivances for the present yet there will a time come when all their jugling and double dealing shall be disclosed and layed open in the cleare Sun The words of the Text in the originall are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Geneva Translators turne it thus in English That which yee have spoken in the eare in secret places shall be preached on the houses Our late authorized Translation hath it thus That which ye have spoken in the eare in closets shall bee proclaimed on the house tops Nor are either of these translations any whit amisse or any thing different in the substance Only that which saith shall be preached on the houses cometh nearer to the word and the other which saith shall be proclaimed doth more plainely expresse the meaning and both layed together do teach us thus much that to Preach sometimes is nothing else but to proclaime or publish a thing that all may heare and take notice of it And in this sense reading of the Scriptures whereof I spoke before may be called preaching without any incongruity or error Yea and so it is called Act. 15.21 Moses saith the Text hath in every citie them that preach him being read in their Synagogues every Sabbath day Note here 1. what is said to be done and that is Moses is preached in every citie 2. how this is said to bee done that is by reading of his Law Moses hath them that preach him being read or seeing he is read in their Synagogues Thus it appeareth that preaching is sometime used in such a generall signification as that reading may be called preaching But this is not that preaching which I meane in this place When I say that hearing of the word preached is a meanes of blessednesse I understand the word in a more strict or restrained sense as preaching is distinguished from reading and as we commonly use the word in our ordinarie speech and that is when Gods Minister doth by an audible voice teach the doctrine of salvation in such maner as himselfe hath contrived and ordered it for the instruction of the people 2. Note This kinde of preaching in the stricter and more proper sense is of two sorts For sometimes men preach being directed by inspiration or immediat revelation from God Thus Moses and the Prophets did preach in the old Testamēt and Christ and his Apostles in the New Saint Peter saith of the Prophets that they spake as they were moved by the holy Ghost 2 Pet. 1.21 And our Saviour saith of his disciples It is not ye that speake but the spirit of your father which speaketh in you Matt. 10.20 Sometimes againe men preach Gods word as they are enabled by the rules of art and their owne industrie and studie Thus the Priests and Levits did preach when after the reading of the book of the Law they gave the sense and caused the people to understand the reading Nehem. 8.8 And thus the Scribes and Pharises did preach when sitting in Moses his chaire they taught men to keepe and observe the things written in the Law Matt. 23.2 3. And this is the preaching which the Doctors and Pastors of the Church after the Apostles times have used and which Gods Ministers do use at this day Of both these kindes of preaching my note is to be understood that the hearing of Gods word preached whether it bee performed by divine inspiration or by humane studie is still a meanes to make men happy that make the right use of it 3. Note These kindes of preaching whether by inspiration or studie may be performed two wayes For sometimes the preacher taketh a Text of Scripture for the ground of his Sermon He explaineth the words and out of them draweth instructions and then applieth all to the use of his hearers This course our Saviour tooke Luk. 4. Luk. 4.16 17 18 19 20 21. He came to Nazareth where he had beene brought up and as his custome was he went into the Synagogue on the Sabbath day and stood up for to reade And there was delivered unto him the booke of the Prophet Esaias when he had opened the booke he found the place where it was written The spirit of the Lord is upon me because he hath annointed mee to preach the Gospell to the poore hee hath sent me to heale the broken-hearted to preach deliverance to the captives and recovering of sight to the blinde to set at libertie them that are bruised to preach the acceptable yeare of the Lord c. In which passage wee may observe two things 1. that our Lord chose a Text of Scripture to discourse upon When hee had opened the booke he found the place where it was written The spirit c. Isai 61.1 2. that hee unfolded and applied this Text to the present occasion This day saith hee is this Scripture fulfilled in your eares meaning that which the Prophet had foretold in those words was now fulfilled in himselfe who preached unto them as was prophecied of him aforetime In the like maner Philip also preached Act. 8.32 c. The Eunuch had read
purpose They are blessed who so keepe Gods word in their memories that they may keepe it in their life and practice But then the keeping of it in memorie is but onely intimated and the keeping of it in practice is principally and mainely intended in the Text. In a word then to keep Gods word is to do and performe what it commandeth or requireth to be done And so much be said to the first question 2. Quest The second is But can any man in this life be able thus to keepe or do Gods word And it seemeth no. For S. Iames telleth us that whosoever shall keepe the whole Law and yet offendeth in one point hee is guiltie of all Iam. 2.10 and not long after he telleth us further In many things we offend all Iam. 3.2 It followeth Therefore there is no man but is guilty of the breach of the whole Law and consequently no man can keep it Ans For answer to this question and objection we must note that there is a twofold keeping of Gods word or commandments the one a Legall the other an Evangelicall keeping of them I. First there is a Legall keeping and that is when wee keep and performe the commandements so exactly as is answerable to the rigour of the Law and as the rule of Justice doth require And this exactnesse consisteth in three things 1. That our obedience be universall in respect of the object or that every thing commanded by God bee performed by us without failing in any one point For if the Law be considered in it selfe and without mercie from CHRIST to mitigat the rigour of it it then denounceth a curse against every offence without any exception Moses saith * So the Originall hath it so the vulgar latin Iunius Vatablus c. do render it though our English Trāslation I know not upon what mistake doth add the word all that cōfirmeth not all the words of this Law which is agreable to the meaning but not to the words Cursed is he that confirmeth not the words of this Law to do them Deut. 27.26 And S. Paul alledging this sentence rendreth the sense of it thus Cursed is every one that continueth not in all things which are written in the booke of the Law to do them Gal. 3.10 Where by saying All things which are written hee teacheth us that the Law in that sentence meant the curse against any one onely sin cōmitted against that Law And accordingly we see it was but one sin alone that cast the Angels out of Heaven and Adam out of Paradise 2. The exact rule of the Law doth require that our obedience bee continuall in respect of the time or that wee performe not onely all the things that are commanded but at all times while the Law is in force and doth require them to be done For he that sinneth once only in all his life confirmeth not all things because then he disanulleth or disobeyeth something in the Law whensoever he performeth not what the Law doth command And therefore the Apostle alledging that former sentence of Deuteronomie Cursed is hee that confirmeth not the words rendreth it thus Cursed is hee that continueth not in all things implying hereby that the meaning of the Law is that he is accursed who at any time transgresseth the Law though it bee but once in all his life And this againe is verified in the example of Adam and the Angels For the sin that cast the Angels out of Heaven and Adam out of Paradise was but once committed by them in all their life 3. The Law in the rigour thereof doth require that our obedience bee full and complete in respect of the degrees and measure of obedience or that it bee with all the heart and with all the soule and the utmost intension and affection of the heart that God ought to bee obeyed withall by men in this mortall life For if a man come short in any degree that is required in our obedience therein hee hath broken that part of the Law which requireth all and consequently by Saint Iames his rule he is a transgressor of the Law stādeth guiltie of the breach of it Now put all these together and the summe will be this that the Legall keeping of Gods word requireth that it be done in all things and at all times and in the most exactest maner that in justice is due or can be exacted at our hands And this is that which I call the Legall keeping of Gods word But thus and in this sense never any man was able to keepe the Law save only the first Adam while he stood in his innocency and CHRIST the second Adam who never lost it This also is further confirmed by that of the Apostle where he concludeth that no man is justified by the Law in the sight of God Gal. 3.11 and ver 10. that as many as are of the workes of the Law are under the curse because it is written Cursed is every one c. Hee meaneth that whosoever is to bee judged according to the rule of the Law without mercie procured by CHRIST for the mitigation of this rigour and for a favourable interpretation of the Law that man is in a cursed and damnable estate because no man on earth can ever bee able to keepe the Law in this exact maner And hence it is that the Angels who were liable to this exact rule of Gods Law and by their creation were made able so to performe it because they committed one sinne against it that once onely were rejected without mercie And so Adam being by his creation in the like state and condition that is alike subject to the exact rule of the Law for one offence once committed by him was cast out of Gods favour and should have so continued for ever for any help that the Law or the rule of justice could afford him And had not CHRIST our Lord come in as a Mediator to make peace and establish a new covenant of grace far different from that of the Law both hee and wee all had perished and beene deprived of heaven and happinesse for evermore Thus wee see what the legall keeping of Gods word is and that no man living is able to keepe it in this sense And therefore this is not the keeping which our Saviour commendeth unto us in this place as a meanes that may make us blessed when hee saith Blessed are they c. II. But secondly there is another kinde of keeping of Gods word called by the Learned Evangelicall and that is when we so keep performe this word Law of God as CHRIST doth require in the Gospell and as God for CHRISTS sake doth accept at our hands in steede of that other of the Law Now this rule of obedience prescribed in the Gospell doth mitigate the rule and rigor of the Law in two things 1. Because it granteth a pardon to some kinde of sinnes and 2. because it accepteth
example if the Preacher commend any necessary duty unto us we may pray for grace to perform it if he condemne any sin by which we may be ensnared we may pray for strength to avoid it and if hee dispute of any hard point which is profitable to be knowen wee may pray for wisdome to understand it And all this wee may do without any hinderance to the publick service or the exercise in hand Nay if we do thus at convenient times and when the occasion doth require it it will further us in that work two waies 1. it will obtaine a blessing of GOD upon the present work that it may do us the more good and 2. it will season our hearts with holy affections and thereby prepare them for the performing of what they have beene taught Prayer then is usefull at all times both before we come to heare and when wee are in hearing and after we have made an end of the work and therefore my exhortation shall be that of the Apostle 1. Thess 5.17 Pray without ceasing and that of our Saviour where hee saith that men ought alwayes to pray Luk. 18.1 For our better encouragement in which duty wee may consider the successe and event thereof in two knowen examples The first is the example of Cornelius of whom it is said that while hee was praying in his house an Angel from heaven appeared unto him and directed him to Peter who would tell him what hee ought to do Act. 10.6 or as it is Act. 11.14 would tell him words whereby both hee and all his house should be saved An other example wee have in Saul afterward called Paul Of whom wee reade that after JESUS had appeared unto him by the way and preached unto him the sum of the Gospel hee went into the City and continued three dayes fasting and praying And then the Lord appeared to Ananias and said Arise and inquire in the house of Iudas for one called Saul of Tarsus for behold he prayeth Act. 9.11 Where 1. wee may note a commandement given to Ananias Arise go enquire for Saul it is a short speech including more in the sense then appeareth in the words Hee meaneth that hee should inquire for him and having found him should say and do unto him as afterward is expressed ver 17. 2. a reason which moved God to bestow these favours upon him and that is in these words For behold he prayeth If Saul had gone his way and neglected the vision that hee saw and the words that hee heard from our Saviours mouth hee might have continued without any further direction and help But now that hee prayed to God after the vision and the instructions of our LORD (a) Act. 9.17 and Act. 21.14 15 16 God sendeth his servant who both opened his eyes and instructed him in the faith and baptized him and layed his hands upon him and hee was filled with the holy Ghost The application from these examples to our selves is this If we set our selves to prayer before hearing as Cornelius did and by prayer beg Gods blessing after we have heard as Saul did wee may hope that God (b) Eph. 2.4 who is rich in mercy and such a one (c) Psal 65.2 as heareth prayer will blesse our endevours and prosper his ordinance and send us such Teachers as may direct us the right way to salvation and life III. The last generall duty is that wee bee constant in our performances whether they be to bee used before or after or amidst our hearing And by constancie in our duties I meane two things 1. that wee must not do them by spurts and 2. that wee must not do them by halves 1. We must not do them by spurts onely and when the toy taketh us but wee must performe them usually at the accustomed and convenient times For those that come to Church now and then at their best leisure and now and then prepare themselves and now and then recall to minde what they have heard are like trewandly boies which come to schoole one day and stay away another Among such schollars I have seldome seene any that ever learned his book to any purpose And no marvell For first he loseth a great part of the time in idlenesse which others bestow at their book and misseth many lessons which his fellows do learne in his absence 2. Such a trewandly boy is not disposed to learne when he commeth to schoole partly because his minde is upon his miching holes where hee useth to lurk or upon the pastime that hee hath spent his time in and partly because the losing of his ordinary lessons in his absence doth rob him of much help that hee might have gained for the lessons which come after For one lesson well learned is a stepp and introduction to another because there is a connexion and dependance among rules of the same Art But surely what ever the reason bee the conclusion is true that a trewandly boy never proveth a learned man And the same may bee observed in the schoole of Christ Those that come by fits only and heare and repeat and consider when they have little else to do lose many good notes and instructions which others who are more diligent do learne and suffer many distractions of minde when they are about the work and are every way indisposed for learning of Gods Law Thomas by being once absent when CHRIST appeared to his disciples lost a great measure of faith which they gained who were present Our LORD shewed them his hands and his side and used arguments of perswasion to convince them of the truth of his resurrection and they beleeved it but Thomas wanting these grounds of faith remained faithlesse in that great point of our LORDS resurrection as is expressed at large Iohn 20. And so hee that is absent when hee should not may chance misse of those instructions which might do him good to salvation and he that neglecteth to use the meanes of profiting when hee hath faire opportunity for them may lose that assistance of grace that might guide him in the wayes of godlinesse Consequently hee that is carefull to thrive in grace must continue in well doing and not do good duties by spurts and as his fancie leadeth him 2. Hee that will be constant must not do his services by halves So they do who in their private exercises do out of idlenesse and indevotion curtall and abbreviat either their prayers or their meditations or any other usefull exercise But more especially they do so who at times of publike Service do come when part thereof is past or go away before all bee ended Such men runne into a twofold danger one that they do offend God by sleighting of his service and the other that they may lose the blessing which usually accompanieth the time of divine Service 1. They may anger God by a sleight esteeme of his Service For so the Prophet saith Cursed be hee that doth the